qUARTERLY

Sabbath School Lessons

Gospel

ON THE

John

Gha

ters 6:15 to 9:41

FOR

SENIOR CLASSES

OURTH QUARTER, 1896

PUBLISHED RY

PACIFIC

PRESS PUBLISHING

comr.nris

FOR THE

International Sabbath School Association

of Seventh-Day Adventists

Issued Quarterly



Terms, 20 Cents a Year



Volume I



Oakland, Cal., October,

1896



Number 6

Entered at the Post Office at Oakland, Cal.

—

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WOMIS,

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command wee

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Snalt

teach them diligently unto thy children, and shalt talk of them when thou sittest in thine

house, and when thou walkest by the

way,

and when thou hest down, and when thou risest

up." Deut. 6 :6, 7.

PROGRAM FOR FAMILY STUDY OF S. S. LESSONS.

SABBATH.—(After

church services or at the close of Sabbath.) Review

the lesson of the day by relating in detail the substance of the lesson, recall-

ing Scripture words and refereces. Read the lesson for the intermediate,

division for next Sabbath from the

Little Friend,

and learn the memory verse.

SUNDAY.—Study

the first half of the lesson in the following manner:

I. Assign a reference to each member of the family, using the lesson

pamphlet to ascertain what references are used in the lesson.

Then read the texts in their regular order, carefully considering what

each one says before reading the next one. Be sure to have each member

of the family understand the meaning of all the words in each text.

Select two texts to be committed to memory through the day.

.Repeat the memory verse.

MONDAY.—Review

the portion of the lesson already studied.

Have each one name as many references as he can.

Give each one an opportunity to repeat the two texts that were to be

committed to memory on the previous day.

Assign each one a text found in the first half of the lesson, and let one

member of the family ask the questions from the lesson pamphlet, and the

others in turn read the answers given in the texts or in the

LESSON

QUARTERLY.

Then study the last half of the lesson in the same manner that the first

half was studied on Sunday.

TUESDAY.—Repeat

the texts already committed to memory, and ask

the questions on the last half of the lesson, being sure that all understand

the questions and the meaning of the words used in them.

Select two texts to be committed to memory during the day.

WEIONESDAY.—Repeat

the texts already committed to memory, and

review the entire lesson by asking the questions in the

LESSON QUARTERLY,

the

Instructor,

or the

Little Friend,

as may be thought best. The number

and age of the children would usually indicate which lesson help would be

the best.

THURSDAY.—Read

the lesson notes in the

QUARTERLY

and those in the

Sabbath School Worker,

and any other helps that may be accessible, and re-

view the intermediate lesson in the

Little Friend,

or the one found in the

LESSON QUARTERLY.

Repeat the texts committed to memory.

FRIDAY.—Thoroughly

review the entire lesson in the following manner:-

Ask the questions as found in the

LESSON QUARTERLY.

Call upon different ones to give a synopsis of the lesson or the lesson

story in their own language.

Have the references given by different ones, and have those texts

repeated that have been committed to memory.

Give each one the privilege of questioning others upon the lesson.

SABBATH.—Review

practical truths of the lesson, repeat all the texts

committed to memory, and relate personal experiences in which the truths

of the lesson have been found helpful.

(This pro

ram is simply suggestive and can of course be varied to suit circumstances, but

we do urge upon all the necessity of thorough, regular, systematic study of tht Scriptures as

given in our Sabbath school lessons.)

SABBATH SCHOOL LESSON'S

ON THE

Gospel by John

FOR SENIOR CLASSES



4th QUARTER, 1896

LESSON I.—October 3, 1896.

CHRIST'S POWER OVER THE STORM; FALSE MO-

TIVES IN SEEKING CHRIST.

(Chapter 6, verses 15-27.)

QUESTIONS.

I. AFTER seeing such a display of Christ's power, what did the

people purpose to do ?

How did Christ prevent this ?

Where did the disciples go at even?

For what port did they start ?

Had Jesus joined them?

What sort of weather did they experience?

Toward morning what unusual sight met their eyes? What

effect did it have upon them ?

What did Jesus say to them ?

How did they respond to His words ?

to. What effect did His presence have in completing the voyage

1. What facts did the people observe the next day?

12.

From what other place had boats come ?

13.

For what place did the people then set sail? For what pur-

pose ?

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)

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THE GOSPEL BY

JOHN.

14.

After finding Jesus, what did they say to Him?

15.

What did He declare to be their reason for seeking Him ?

i6. What food did Tae urge them to labor for? Who could sup-

ply it? Why?

NOTES.

I. BY usurpation and fraud Satan had established his kingdom

in the earth. Christ came to win back the dominion which had

been betrayed by man into the hands of Satan, and to reestablish

His own authority over those who would willingly yield allegiance

to Him. So He preached concerning His kingdom from the first

(Mark i : z4, 15), of His ministry until His ascension (Acts i : 3);

but He found great difficulty in freeing His disciples' minds from

the idea that His kingdom was a temporal one, and in impressing

them with the belief that the kingdom which He came to establish

would be a greater boon to them than to be delivered from the

rule of the Roman power. The miracle of the loaves had made a

deep impression upon the minds of the people. " His teachings

and work of healing had already nearly convinced them of His

divinity, and this miracle crowned their growing conviction with

entire belief. . . . They quietly consult among themselves,

and arrange to take Him by force, and bear Him upon their shoul-

ders, proclaiming Him the king of Israel. . . . This, to the

faithful followers of Jesus, seemed the golden opportunity to estab-

lish their beloved Master as Israel's king." But this is entirely

out of harmony with the work which Jesu's came to accomplish,

and so He sent away His disciples, and then dismissed the multi-

tude. " There were men of strong minds and firm determination

in that throng, but the kingly bearing of Jesus, and His few quiet

words of authority, quelled the tumult in a moment and frustrated

all their designs."

2. FROM

another record (Mark 6 : 46) we learn that Jesus went

into the mountain to pray. " He needs that communion with the

Father which is His very soul's life, and the more so that the

hatred of the priestly party and the enthusiastic but unspiritual

admiration of the Galileans are more and more complicating His

position and embarrassing His work." " Our Saviour identified

SABBATH SCHOOL CONTRIBUTIONS THIS QUARTER

THE GOSPEL BY JOHN.

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Himself with our needs and weaknesses, in that He became a sup-

pliant, a petitioner, seeking from His Father fresh supplies of

strength, that He might come forth braced for duty and trial.

•

. . His humanity made prayer a necessity and a privilege.

He found comfort and joy in communion with His Father. And if

the Saviour of men, the Son of God, felt the need of prayer, how

much more should feeble, sinful mortals feel the necessity of fer-

vent, constant prayer. . . . The life must be like Christ's life,

—between the mountain and the multitude."



" HE could not maintain the heavenly life in His soul with-

out continually separating Himself from man, and communing with

His Father. . . . What a lesson or every Christian! . . .

Nothing can atone for the loss of secret and direct intercourse

with God. . . . The law of the heavenly manna, that what is

heavenly can not remain good long upon earth, but must day by

day be renewed afresh from heaven, still holds good. . . . It

is from Heaven alone that the power to lead a heavenly life on

earth can come. .. .

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Christlike praying in secret will be the

secret of Christlike living in public."

•

4. THE narrative in verses 16-21 is a perfect picture of the exp'e-

rience of those who are trying to get along without Jesus. There

was no lack of effort. They were "toiling in rowing," but the

fourth watch found them only "five and twenty or thirty fur-

longs " from their starting-place. But when they had received

Jesus, they " immediately " reached their destination.

5. WHEN the people had come across the sea and found Jesus,

"they began to inquire how and when He had crossed the sea.

They were astonished when the disciples related to them the

events 'of the preceding night. The fury of the storm, and the

many hours of fruitless rowing against the fury of adverse winds,

the appearance of Christ walking upon the water, the fears thus

aroused, His reassuring words, the adventure of Peter and its

result, with the sudden stilling of the tempest and landing of the

boat, were all faithfully recounted to the wondering crowd, amid

frequent interruptions and exclamations of amazement. . .

As soon as the discourse was ended, they gathered around the

Saviour, questioning Him, hoping to receive from His own lips a

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THE GOSPEL BY JOHN.

fuller account of His mighty work of the previous night. .

Jesus declared to them that they did not seek Him from any wor-

thy motive. He bade them not to labor for the meat which per-

ishes, but to seek for spiritual food, that wisdom which endures

Into everlasting life."

SUGGESTIONS FOR FURTHER STUDY.

I. IT was on a mountain that Christ gave the law, delivered

His longest sermon, was transfigured, ascended to heaven. Note

other important events which have occurred upon mountains.

What lessons have been connected with mountains as used in

comparisons ?

is no new thing for Christ to control the winds. As God's

agent He had done it at the Red Sea (Ex. 14 : 21; 15 : io), and the

stormy wind fulfils His word (Ps. 148 : 8).

In connection with the sealing of Christ by the Father, study

Lev. 2 : 4 (the meat offering anointed) and Heb. I : 9.

Observe the displays of royal power and authority by One

who would not allow Himself to be made king.

In what way is life through Christ again taught in this lesson?

LESSON II.—October 10, 1896.

THE BREAD OF LIFE.

(Chapter 6, verses 28-40.)

QUESTIONS.

I. WHAT

inquiry did the people address to Jesus?

What did He define the work of God to be ?

What demand did they then make of Him?

What historical fact did they mention ?

What scripture did they quote ?

What error in their belief did He then correct?

What positive teaching did He inculcate?

How did He define the real bread?

SABBATH SCHOOL CONTRIBUTIONS THIS QUARTER

THE GOSPEL BY JOHN.

9. What request was then made by the people ?

io. What did Jesus declare that He was?

rt. Who did He say would not hunger ? Who would not thirst?

12.

What former statement did Jesus call to their attention ?

13.

How many did He say would come to Him? How would

He treat them?

14.

What was the declared purpose in His coming to earth ?

15.

What did He say was His Father's will ?

16.

In what other form did He repeat this same statement?

NOTES.

I. IN His reply ,to the inquiry of the Jews, Christ presents the

foundation principle of all Christian experience. "He places

being

before

doing;

because the spiritual tree must have life before

it bears fruit." There must be a change of nature (John 3 : 5), an

indwelling Saviour (Eph. 3 : 17), and then we can do (Phil. 4: 131,

yet not we (1 Cor. 15 : to), but God in Christ working in us (Phil.

2 : 12, 13). To believe on Christ is the all-important thing (Acts

16 : 31), but it is very necessary to understand the true meaning of

such faith. " Where there is not only a belief in God's word, but

a submission of the will to Him; where the heart is yielded to

Him, the affections fixed on Him, there is faith,—faith that works

by love and purifies the soul. Through this faith the heart is

renewed in the image of God."

"THE works that Christ performed bore testimony to the fact

that He was God manifest in the flesh. . . . The believer is

by his faith united to Christ even as the branch is to the vine.

The influences and efficiency of the vine all reveal themselves in

the branches. . . . What Christ can do, faith can do." Thus

what God requires of us is summed up in true faith. This includes

the self-denial (Matt. 16: 24), the submission (Rom. to : 3), and the

yielding (Rom. 6 : 16), that the fruits of righteousness (Phil. I : it)

may appear in us.

THE rabbis taught that the Messiah when He came would

renew the gift of manna, which may explain the reference made

to the• giving of the manna in the inquiry made by the Jews. "His

life was one continual miracle, but they knew it not, and demanded

FOR MISSION WORK IN INDIA.

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THE GOSPEL BY JOHN.

that He should show them a miracle." Their inquiry was virtually

saying, "If you are sent from God, we may surely expect you to

rival Moses'" Jesus answers their very thoughts, saying : " Not

Moses gave you the bread out of the heaven; but My Father gives

you the bread out of heaven, the real bread." "As to the Samar-

itan woman, and to the inhabitants of Jerusalem, so now to the

Galileans, Jesus manifests Himself as sent to communicate to man

life eternal. . . . What is there in Christ which constitutes

Him the Bread of Life? There is, first of all, that which He Him-

self constantly presses, that He is sent by the Father, that He

comes out of heaven, bringing from the Father a new source of

life into the world. . . . Christ is the Bread from heaven, be-

cause in Christ God gives Himself to us, that by His life we may

live." Christ is the "Desire of all nations" (Hag. 2 : 7), that which

meets the longing of the human soul ; and so those who receive

Him are satisfied.

" IF, on the one hand, it is true that all the given ones shall

come, it is also true, on•the other hand, that all who come are in-

cluded among the given ones. Would you know whether you are

one of these? Ask yourself if you have truly come to Christ, or

believed in Him as Saviour, Friend, and King." Men may cast

out the believer in Jesus (John 9:34), but the Saviour will never

do so. This is but carrying out God's will (Matt. 18: t4), whose

heart embraces all (2 Peter 3:9), and who in Christ invites all

(Matt.

11:28).

" IT is not enough to impart eternal life. That would bless

the spirit, but leave the body untouched. And the Saviour will not

rest until the whole of our complex nature shares the emancipa-

tion and blessing of His salvation. A transfigured manhood and a

glorified body must be the crown of His work for His own; and so

by His mighty power, He will raise us up in the likeness of His

glory, and make us the sharers of His royal and exalted state.

Phil. 3: 21." " Christ gives eternal life. . . . The life which

man forfeited in Eden is given back in the second Man, the Lord

from heaven. . . . We can not explain the mystery of the im-

parting of this eternal life; and we know as liitle of the life itself.

We are sure that it can not be acquired, but must be given. We

are sure that life is not the result of knowledge, but knowledge

SABBATH. SCHOOL CONTRIBUTIONS THIS QUARTER

THE GOSPEL BY JOHN.

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the result of life. . . . And we know that by this the religion

of the Bible is distinguished from all other religions whatsoever,

that it provides for the communication of this life to all who be-

lieve. Whatever a man professes and knows, without this life he

is no Christian."

6. HE

who " seeth the Son and believeth on Him," is the one

who looks with the eye of faith. Moses saw Christ in this way.

Heb.

it : 27.

"He saw Jesus as his Saviour, and he believed

that the Saviour's merits would be imputed to him. This faith

was to Moses no guesswork; it was a reality. This is the kind of

faith we need,—faith that will endure the test." "Look unto

Me and be ye saved, all the ends of the earth."

SUGGESTIONS FOR FURTHER STUDY.

I. STUDY

the meaning of the word "true" as used in this gospel.

Compare the "True Light," the "True Bread,"the "True Vine."

What is the force of the present tense in verse 33 ?

Observe that throughout this lesson Christ sets Himself

forth as the very heart and life of Christianity. A personal Sav-

iour is the need of every individual.

Compare bread in its power to sustain life, as containing all

necessary food elements, with other kinds of food, and note the

force of the statement, "I am the Bread of Life."

LESSON III.—October 17, 1896.

THE BREAD OF LIFE—Continued.

(Chapter 6, verses 45

59.)

QUESTIONS.

How did the Jews receive the teaching of Jesus?

At what statement did they stumble?

By what reasoning did they try to show His statement to be

untrue ?

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THE GOSPEL BY JOHN.

What injunction did Jesus give to them ?

In what way only did He say men could come to Him ? What

p offrise •was made to every one who comes

What scripture did Jesus then quote to them ?

What comment did He make upon it?

Who is the only one who has seen the Father's person

What is received through faith in Christ ?

io. What did Jesus again declare Himself to be?

it. What happened to those who ate the literal bread from

heaven ?

12.

What different experience is for those who partake of the

spiritual Bread?

13.

In what words is this same teaching repeated.? What did

Jesus declare the living Bread to be?

14.

What effect did this teaching have upon His hearers? With

what inquiry did they reveal their unbelief?

15.

In what way did Jesus teach that life must be obtained ?

16.

What assurance did He then give them ? What promise did

He make ?

17.

What did He declare to be true food? True drink?

18.

What experience belongs to those who partake of this true

food ?

19.

What comparison did Christ draw between His own life and

the life of such followers ?

zo. How did He again compare the spiritual and the literal

bread ?

21.

Where did Christ teach these things?

NOTES.

I. THE

plain declarations of Jesus concerning Himself and His

work greatly stirred the Jews. "Their jealousy was aroused, that

this man of humble birth was able to work wonders that they

could not explain away, and teach truths that could not be contra-

dicted. So they endeavored to awaken the prejudice and unbe-

lief of the people by referring scornfully to the lowly origin of

Jesus. . . . They contemptuously referred to His life as a Gali-

SABBATH SCHOOL CONTRIBUTIONS THIS QUARTER

THE GOSPEL BY JOHN.

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lean laborer, and to His family as being poor and lowly. They de-

clared that the lofty claims of this uneducated carpenter should at

once be repudiated. But Jesus . . . again, in more forcible

language, declared His connection with the Father, and the neces-

sity for the heart to be enlightened by the Spirit of God before it

can feel the need of a Saviour."

JESUS

"declared unto them that the temporal food then given

them from heaven was but a meager gift compared with the bless-

ing of eternal life which he now offered them. The food eaten

then sustained the strength, but did not prevent the approach of

death, nor insure immortal life. The Bread that the Son of God

offered to man was death-destroying, giving in the end immortal

life to the body. . . . He declared that as temporal bread im-

parts health and strength to the body, so will faith in Christ and

obedience to His teachings give spiritual vigor to the soul, and life

everlasting." In His statement concerning giving His flesh for the

life of the world, Christ "points forward to His approaching death,

the only true propitiation for the sins of humanity."

"THE connection between Christ and us must be of the clos-

est possible kind, so close that the assimilation of the food we eat

is not too strong a figure to express• it. . . . We eat His flesh

when we use in our own behalf the death of Christ, and take the

blessings it has made possible to us; when we accept the forgive-

ness of sins, enter into the love of God, and adopt as our own the

spirit of the cross. . . . The figure of eating reminds us that

receptance of Christ is'an act which each man must do for himself.

No other man can eat for me. It also reminds us that as the food

we eat is distributed, without our will or supervision, to every part

of the body, giving light to the eye and strength to the arm, making

bone or skin in one place, nerve or blood-vessel in another, so, if

only we make Christ our own, the life that is in Him suffices for all

the requirements of human nature and human duty."

CHRIST in His humanity lived a life of dependence upon the

Father. This He did, not of necessity, but of choice, that He might

be a perfect example to us. He did not exchange His divinity

for humanity, but, clothing His divinity with humanity, He

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THE GOSPEL BY JOHN.

emptied Himself, and did not avail Himself of His divine attri-

butes in His contest with evil. As Son of man, through a life of

compittt•

treptfideriee- upon the Fattier, He won 'back the glory and

exaltation which belonged to Him as the Son of God. And not

only this, but He won for us in our human nature a life of victory

over evil, and made it possible for us to live the life which He lived.

This involved His death; for "the life which He had before His .

death was fair, but not communicable; that which He won in death

and its defeat is fairer still, and capable of being given to all who

hear and obey His invitation to come." Christ's life cf voluntary

dependence demonstrated that it is possible for humanity, through

the provisions of God's grace, to render perfect obedience to the

law of God, and forever silenced the charge that God required

more of His creatures than it was possible for them to render.

Christ in His humanity, subject to all the conditions and limitations

of humanity, obeyed perfectly that law which He in His divinity

had proclaimed with His own voice from Sinai, and thus won for

us a life of obedience, which, as our High Priest, He ministers to

all who yield themselves to Him. "Great is the mystery of

godliness."

SUGGESTIONS FOR FURTHER STUDY.

i. How many are drawn to Christ? Who will be responsible if

any do not come ?

Emphasize the difference between the present possession of

"everlasting life" and being made immortal.

Study the force of the word "living" in verse 51. Compare

Rev. I : 18, etc,

The marginal reading of the Revised Version of verse 55 is

"For My flesh is

true

meat, and My blood is

true

drink." Apply

the previous study of the word "true."

Is there any connection between the showbread of the taber-

nacle and the "Living Bread" ?

Compare "the bread which cometh," of verse 5o, with

"every word that proceedeth," of Matt. 4: 4.

SABBATH SCHOOL CONTRIBUTIONS THIS QUARTER

THE GOSPEL BY JOFIN.

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LESSON IV.--October 24, 1896.

SPIRIT AND LIFE.

(Chapter 6, verses 6o-71.)

QUESTIONS.

I. WHAT

effect had this teaching of Jesus upon His disciples?

Did they need to give expression to their unbelief? What

question did Jesus ask them ?

What further spiritual truth does He present to their minds?

How does He compare spirit and flesh ?

What key does He give to the explanation of. His previous

teaching?

What does He say is the experience of some of His disciples ?

Was this revelation of their unbelief a surprise to Jesus?

What previous statement had been based upon this knowl-

edge?

What separation resulted from this presentation of deep

spiritual truth?

What inquiry did Jesus make ?

•

to. With what question did Peter introduce his reply? What

reason did he give for remaining with Jesus ?

it. What confession of faith did he make?

12.

With what question did Jesus reveal His knowledge of the

individual character of His followers?

13.

Whose case was then in His mind? What was he to do to

Jesus?

NOTES.

I. MANY

of the same company which was fed with "the meat

which perisheth" have now been fed with "that meat which en-

dureth unto everlasting life," but the very ones who were then

ready to "take Him by force to make Him king," now pro-

nounce His discourse in the synagogue a hard one. His teaching

had the evidently intended effect of making a separation among

His followers, and of revealing their own motives to those who

were seeking Him because of the loaves. The man in the par-

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THE GOSPEL BY JOHN.

able regarded his lord as a "hard man" (Matt. 25 : 24), and did

not make a right use of the talents delivered to him; so these

selfish followers.regard His saying..asa,iiArrlanef i



uot re-

main with Him longer. "Great crowds are following Him to be

healed and to be fed, while the politically inclined have at last

made a distinct effort to make Him king, to force Him into a

collision with the authorities. His proper work is in danger of

being lost sight of. He finds it necessary to sift the crowds who

follow Him. And He does so by addressing them in terms which

can be acceptable only to truly spiritual men—by plainly assuring

them that He was among them, not to give them political privi-

leges and the bread that perisheth, but the bread that . endureth.

. . . They seek earth, and Heaven is thrust upon them. They

turn away disappointed, and many walk no more with Him."

"SoME may question the wisdom of Jesus in introducing a

subject so easily misunderstood as that which turned so many

from Him on this occasion. But He had a purpose in view. He

saw that a most trying ordeal awaited His disciples in His betrayal,

His agony in Gethsemane, and His crucifixion. He knew who

among His followers were unbelieving and who were of weak faith.

Had no test been given them, Jesus would have had many among

His followers who were weak in character, and undecided.

When the great trial came, and their Lord was betrayed and con-

demned in the judgment hall; when He was humiliated, and the

multitude, who had hailed Him as their king, hissed at Him and

reviled Him; when the cruel, jeering crowd cried, 'Crucify Him!'

then these faint-hearted ones would have sunk beneath their fear

and disappointment. The apostasy of these professed followers

of Christ at such a time would have been more than the twelve

could have endured, in addition to their great grief and the ruin

of their fondest hopes. . . . But Jesus brought about this

crisis while He was still present to comfort and strengthen His

chosen, and prepare them for what was to follow."

" 'IT

is the Spirit that quickeneth;' in these words and the

corresponding ones of Paul, 'The Spirit giveth life,' we have the

nearest approach to what may be called a definition of the Spirit

. . . as a life-giving principle. ["The Spirit is what gives

life."] In contrast to the Spirit our Lord places the flesh. . . .

SABBATH SCHOOL CONTRIBUTIONS THIS QUARTER

THE GOSPEL BY JOHN.

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It is the power in which the natural man, or even the believer

who does not fully yield to the Spirit, seeks to serve God, or to

know and possess divine things. . . . His words are spirit

and life; they are not meant for the understanding, but for the

life. . . . They have themselves a divine life, working out

effectually with a divine energy the truth they express into . the

experience of those who receive them. . . . Not into the

mind only, nor into the feelings, nor even into the will alone, must

the word be taken, but through them into the life. . . . It is

the Spirit that comes from God, the Spirit that Christ came to

bring, becoming our life, that will make them become the truth

and power in us. . . . The Holy Spirit has for all ages em-

bodied the thoughts of God in the written word, and lives now

kir this very purpose in our hearts, there to reveal the power and

meaning of that word. . . . The Scriptures, which were spoken

by holy men of old as they were moved by the Holy Spirit,

can only be understood by holy men as they are taught by the

same Spirit."

4. ENOCH

walked with God (Gen. 5

: 22)

when God was the in-

visible One, but when He was manifested in the flesh, those who

listened to His gracious words refused to walk with Him, but

went "away behind." When, under special tests, many are turn-

ing away from Christ and are showing that their professions are an

empty form, and "the question comes to us, as in Providence it

does, 'Will ye also go away?' we must have our answer ready."

"AND

we have

believed

and

know

that Thou art the Holy

One of God." Verse 69, R. V.

Knowledge

of Christ as the Holy

One is the result

of faith

in Him.

SUGGESTIONS FOR FURTHER STUDY.

I. WHAT

kind of hearing is referred to in verse 6o? Compare

Rev.

7, etc.

Observe that the preexistence of Christ is taught in verse 62.

Christ says, "The words that I speak unto you," rather

than "My words." What is the difference? Compare Deut.

IS : IS;

John 17 : 8, etc.

Study the opposite effect of the same teaching and privi-

leges upon Judas and the other disciples. What lesson in this?

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Since Christ's words are life, may we not expect them to

perform the functions of life? Compare Heb.



raj Acts 12 :

20,

etc.

Observe the progress of the change in the feeling of the

people toward Christ as shown in this chapter. Verses 15, 41, 52,

6o, 66.

The word translated "a devil" in verse 70 is translated

"slanderers" in I Tim. 3 : it, and "false accusers" in

Tim. 3 :3

and Titus

2 :

3. Satan was the great original slanderer, who

slandered both God and Christ. Judas followed in his track. He

"misrepresented Christ in telling the priests falsehoods about His

teaching."

In what ways is "life only in Christ" taught in this lesson?

•

LESSON V.—October

31, 1896.

JESUS AT THE FEAST OF TABERNACLES.

(Chapter 7, verses 1-so.)

QUESTIONS.

I. IN

what country did Jesus now remain? Why did He avoid

Judea?

What annual gathering was approaching?

What did some members of His family urge Jesus to do?

What reason did they give for their counsel?

Did they have confidence in His work?

In His reply what contrast did Jesus draw?

What did He say was the attitude of the world toward

them? toward Him? Why this difference?

What did He urge them to do? What did He say of His

own plans?

Where did He remain for a time?

to. After a while where did He go? In what manner?

it. What inquiry was made by. the Jews?

12.

What opinions prevailed among the people concerning

Jesus?

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13.

Did they express their opinions publicly? Why not?

14.

What did Jesus do at the height of the feast?

15.

In what inquiry did the Jews express their astonishment

about Him?

i6. Who did Jesus say was the author of His teaching?

17.

What did He present as the true Way of understanding

about the teaching?

18.

What test would reveal the character of the teacher?

19.

What charge did He bring against the people?

zo. In what question did He reveal His knowledge of their

true feeling toward Him?

21. How did they endeavor to repel the charge?

NOTES.

I. "THREE times a year all the Jews were required to assemble

for religious purposes at Jerusalem. Jesus had not attended

several of these gatherings, because of the emnity of the Jews."

It was now time for the celebration of the Feast of Taber-

nacles. "But this feast was not solely a celebration of the in-

gathering, or a thanksgiving for the harvest. The name of it re-

minds us that another feature was quite as prominent. In its

original institution God commanded, 'Ye shall dwell in booths or

tabernacles seven days; all that are Israelites born shall dwell in

booths,' the reason being added, 'that your generations may

know that I made the children of Israel to dwell in booths when

brought them out of the land of Egypt.' The particular signifi-

cance of the Israelites dwelling in booths seems to be that it

marked their deliverance from a life of bondage to a life of free-

dom; it reminded them how they had once no settled habitation,

but yet found a booth in the desert preferable to the well-provided

residences of Egypt. And every Feast of Tabernacles seemed in-

tended to recall these thoughts." "The sons of Joseph, who

passed as brothers of Jesus, were very much affected by this

desertion of so many of His disciples, and, as the time approached

for the Feast of Tabernacles, they urged Jesus to go up to Jeru-

salem, and, if He was indeed the Messiah, Ito present His claims

before the rulers and enforce His rights." "The lever they use

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to move is a taunt:

'If

these works of yours are genuine miracles,

don't hang about villages and country towns, but go and show

f-tritni-one. who is; ritz,=.e.zwfficitsfit-that 41e-

has a claim on public attention wanders about in solitary places,

but repairs to the most crowded haunts of men. Go up now to

the feast, and your disciples will gather around you, and your

claims will be settled once for all.' " "For not even His

brothers were putting faith in Him." "Thus their very intimacy

with Jesus, growing up with Him, as they did, from the beginning,

in the same Nazareth home, not only had not predisposed them

to belief in His Messiahship, but had probably prejudiced them

unconsciously against such belief, the principle which prevailed

with His fellow-townsmen (chapter 4 •44) operating yet more

powerfully with those of His own household." "At the following

Passover He entered Jerusalem in the manner desired by Hi

brethren, and the result, as he foresaw, was His death."

2. "AT the commencement of the Feast of Tabernacles, the ab-

sence of Jesus was commented upon. The Pharisees and rulers

anxiously looked for Him to come, hoping that they might have an

opportunity to condemn Him on account of something He might

say or do. They anxiously inquired, 'Where is He ?' but no one

knew. Presently a dispute arose among the people in regard to

Jesus, many nobly defending Him as one sent of God, while

others bitterly accused Him as a deceiver of .the people. . .

In the midst of the feast, when the dispute concerning Himself

was at its height, Jesus walked calmly into the court of the temple,

and stood before the crowd as one possessed of unquestionable

authority. . . . They were astonished at His dignified and

courageous bearing in the midst of many powerful men' who were

thirsting for His life. Standing thus, with the eyes of all the

people riveted upon Him, He addressed them as no man had ever

done. His knowledge was greater than that of the learned priests

and elders, and He assumed an authority which they had never ven-

tured to take. . . . The hearts of the people thrilled with awe

as they listened to His divine words. His discourse showed that

He was well acquainted with the law in all its bearings, and was a

clear interpreter of the Scriptures. The question passes from one

to another, How knoweth this man letters, having never learned?'

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Some, less acquainted with His former life, inquire in what school

He has been instructed."

" IF any man

willeth

to do His will " (R. V.). " Everything

depends on the right action of the will. The power of choice God

has given to men ; it is theirs to exercise. . . . This will, that

forms so important a factor in the character of man, was at the fall

given into the control of Satan ; and he has ever since been work-

ing in man to will and to do of his own pleasure, but to the utter

ruin and misery of man. But the infinite sacrifice of God in giving

Jesus, His beloved Son, to become a sacrifice for sin, enables Him

to say, without violating one principle of His government, Yield

yourself up to Me ; give Me that will ; take it from the control of

Satan, and I will take possession of it ; then I can work in you to

will and to do of My good pleasure.'"

" IN these words (verse zo) they would insinuate that all the

wonderful works of Jesus were instigated by an evil spirit. They

also wish to direct the minds of the people from the words of

Jesus revealing their purpose of taking His life." " Such is the

climax of unbelief—death to the Christ of God! For this is its

essential meaning, even where the same literal deed is impossible."

SUGGESTIONS FOR FURTHER STUDY.

I. WHEN the Jews sought to kill Jesus in Judea, He avoided that

country and walked in Galilee. What lesson may we learn with

reference to the question of persecution for the truth's sake ?

Why did not God by miraculous interposition save His own

Son from the murderous schemes of men ? Why does He not save

His people from the persecutions of wicked rulers?

" He deceiveth the people." Compare Rev. 12 : 9 ; I Tim.

2 : 14 ; 2 Thess 2 : to. From the beginning of the first disaffection in

heaven it has been Satan's plan to charge upon others the very

things of which he is guilty himself. What blindness of mind

when the arch-deceiver himself can persuade men to charge

Christ, "The Faithful and True Witness," with being " that

deceiver" !

What is the force of the appeal to Moses and the law in

verse 19?

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LESSON VI.—November 7, 1896.

QUESTIONS CONCERNING CHRIST AND HIS WORK.

(Chapter 7, verses 21-31.)

QUESTIONS.

I. WHAT

previous miracle did Jesus now mention?

What rite had the Jews received from Moses? Was it first

known in the time of Moses?

Did they regard the work of circumcising as a transgression

of the fourth commandment?

What argument did Jesus build upon this well-known fact?

What principle of judging did He command to them ?

What inquiry did the people make concerning Him?

At what did they express their astonishment?

What reason did they suggest for the course taken concern-

ing Christ?

Did they really believe their own suggestion ?

to. How far did Jesus declare that their knowledge of Him

extended ?

it. With whom were they unacquainted ?

12.

Was Jesus acquainted with Him? To what extent?

13.

What were they desirous of doing? Why did they not carry

their desire into execution?

14.

How did the people respond to His teaching?

15.

In what inquiry did they show their confidence in Him ?

NOTES.

I. IN

speaking of the "one work" in verse

"Jesus referred to

His act of healing the man on the Sabbath (chapter 5 : 8, 9), and

showed that it was in accordance with Sabbath law. He alluded

also to the custom among the Jews of circumcising on the Sabbath.

If it was lawful to circumcise on the Sabbath, it must certainly be

right to relieve the afflicted."

2. CIRCUMCISION

did not originate with Moses. Gen. 17 : to ;

Roni. 4

: II.

In fact, both the moral and the ceremonial law were

given to Adam. " If man had kept the law of God, as given to

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Adam after his fall, preserved by Noah, and observed by Abraham,

there would have been no necessity for the ordinance of circumci-

sion. And if the descendants of Abraham had kept the covenant,

of which circumcision was a sign, they would never have been

seduced into idolatry, nor would it have been necessary for them

to suffer a life of bondage in Egypt ; they would have kept God's

law in mind, and there would have been no necessity for it to be

proclaimed from Sinai, or engraved upon the tables of stone. And

had the people practiced the principles of the ten commandmentS,

there wonld have been no need of the additional precepts given to

Moses. The sacrificial system, committed to Adam, was also per-

verted by his descendants. Superstition, idolatry, cruelty, and

licentiousness corrupted the simple and significant service that

God had appointed. Through long intercourse with idolaters, the

people of Israel had mingled many heathen customs with their

worship ; therefore the Lord gave them at Sinai definite instruc-

tions concerning the sacrificial service." So, although it was re-

peated to Moses and by him given to the people, yet in reality it

was not " of Moses but of the fathers."

2. THE boldness with which Jesus taught in the most public manner

astonished the people and induced the inquiry, " Have the rulers

come to know that this is the Christ indeed ? " "Many of those

who lived at Jerusalem, and were not ignorant of the designs of the

Sanhedrin council against Jesus, were charmed with the doctrine

that He taught and with His pure and dignified bearing, and were

inclined to accept Him as the Son of God. They were not filled

with the bitter prejudice and hatred of the priests and rulers ; but

Satan was ready to suggest doubts and questions in their minds as

to the divinity of this man of humble origin. Many had received

the impression that the Messiah would have no natural relationship to

humanity, and it was not pleasant for them to think of Him whom

they hoped would be a mighty king of Israel, as one who sprung

from poverty and obscurity. . . . The minds of these men

were closed to the prophecies, which pointed out how and when

Christ was to come." "They thought they could account for

Christ and trace Him to his origin ; and therefore they could not

believe He was from God. This is the common difficulty. Men

find it difficult to believe that one who was really born on earth,

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and did not suddenly appear, nobody knew whence, can in any

peculiar sense be from God."

3. " THEY

claimed a knomledge. of what he origin of. Christ

should be, while they were in reality utterly ignorant of it, and

were locked in spiritual blindness. If they had lived in accord-

ance- with the will of the Father, they would have known His Son

when He was manifested to them. The words of Jesus convinced

many of those who listened ; but the rage of the rulers was

increased by this very fact, and they made an attempt to seize

Him."

OBSERVE

"the insufficient tests used both by the people and

the authorities for ascertaining whether Jesus was. or was not their

promised king. The tests they used were such as these: 'Will

Christ do more miracles ? "Will He come from the same part of

the country ?' and so forth. . . . In all His conversations with

the unbelieving Jews, He condemned them for their unbelief,

ascribed it to moral defects, and persistently maintained that it was

within the reach of any man to ascertain whether He was true or

a pretender."

SUGGESTIONS FOR FURTHER STUDY.

I. WHAT

was and is the true circumcision ?

Who were "the fathers " ? and why so called?

Study the evil consequences of resting our decision concern..

ing Christ upon a knowledge of Him which is merely human.

How is the unity of purpose between Father and Son in the

plan of salvation shown in verse

29?

LESSON VII.—November 14, 1896.

THE ATTEMPTED ARREST; THE WATER OF LIFE.

(Chapter 7, verses 32-52•)

QUESTIONS.

I. WHO

learned of the attitude of the people toward Jesus?

To what action did this lead?

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What was Jesus saying when the officers arrived?

What evident reference did He make to their errand?

What questionS arose among the Jews concerning His de-

parture from them ?

What other statement of His was also discussed?

What time of the feast had now arrived? What lesson did

Jesus connect with the principal ceremony of the day?

S. What promise did He make to every believer?

9. What was the real- meaning of this figurative statement?

Why was the fulfilment of the promise still future ?

to. What did some of the people declare? What did others

say? What objection was raised to this?

What scripture was quoted in the argument ?

I2. To what did these discussions lead ?



•

13-.. What did some desire to do? Did they make the attempt?

14.

After hearing Christ's teaching, where did the officers go?

15.

What question was asked them?

16.

What reply did they make ?

17.

How did the Pharisees express their surprise at the reply?

IS. How did they show their regard for the action of the leaders?

19.

How did they show their contempt for the action of the

people ?

20.

What former inquirer was present to defend Jesus?

21.

What principle of common justice did he urge?

22.

By what question did they seek to ridicule him ?

23.

With what argument did they answer him?

NOTES.

I. "THE words of Jesus found a place in many hearts, and, like

seed sown in goodly soil, they afterward bore abundant harvests.

The spies scattered throughout the throng now report to the chief

priests and elders that Jesus is gaining great influence among the

people, and that many are already acknowledging their belief in

Him. The priests therefore secretly lay their plans to arrest Jesus;

but they arrange to take Him when He is alone; for they dare not

risk the effect upon the people of seizing Him while in their pres-

ence." Jesus understood their purposes, and replied to them in

verses 33, 34. "Soon the Saviour of the world will find a refuge

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from the persecution of His enemies, where their scorn and hate

will be powerless to harm Him. He will ascend to His Father, to

be again the- Adored of atIgelg; and thither His murderers

can

never come." Believers have no difficulty in finding Christ (Matt.

7 : 7), and they will soon go to meet Him (t Thess. 4 : 17), but the

world sees Him no more (John 14 : 19).

2. "THE condition of the people made this appeal very forcible.

They had been engaged in a continued scene of pomp and festiv-

ity, their eyes had been dazzled with light and color, and their ears

regaled with the richest music; but there had been nothing to

meet the wants of the spirit, nothing to satisfy the thirst of the soul

for that which perishes not. Jesus invited them to come and

drink of the fountain of life, of that which should be in them a well

of water springing up into everlasting life. . . . The words of

the divine Teacher presented the gospel in a most impressive

figure. . . . Jesus knew the wants of the human soul. . . .

Many of those who heard Jesus were mourners over disappointed

hopes, some were nourishing a secret grief, some were seeking to

satisfy the restless longing of the soul with the things of this world

and the praise of men; but when all this was gained, they found

that they had toiled to reach only a broken cistern, from which

they could not quench their fever thirst. . . . That sudden

cry, 'If any man thirst,' startles them from their sorrowful medita-

tion, and as they listen to the words that follow, their minds kindle

with a new hope. . . . The cry of Christ to the thirsty soul is

still going forth. It appeals to us with even greater power than to

•

those who heard it in the temple on that last day of the feast. The

weary and exhausted ones are offered the refreshing draught of

eternal life. . . . All who come to Christ receive His love in

their hearts, which is the water that springs up into everlasting

life. Those who receive it impart it in turn to others, in good

works, in right examples, in Christian counsel."

"THE church has long been content with little of the blessing

of God. They have not felt the need of reaching up to the exalted

privileges purchased for them at infinite cost. Their spiritual

strength has been feeble, their experience is of a dwarfed and crip-

pled character, and they are disqualified for the work the Lord

would have them do. They are not able to present the great and

glorious truths of God's holy word, that would convict and convert

souls through the agency of the Holy Spirit. The power of God

awaits their demand and reception."

THE people are believing on Jesus as the Christ, the officers

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are softened by the power of His teaching, and Nicodemus speaks

in His behalf before the Sanhedrin. The Pharisees are furious,

but their rage is held in check. "They were startled and cha-

grined that one of their own number had been so impressed by the

power of Jesus as to openly defend Him in the council." "Note

their bitterness towards their servants, who had presumed to think

for themselves; towards the multitude, who were cursed; towards

Nicodemus." How characteristic it is of opposers of the truth to

resort to sarcasm and ridicule when arguments fail! Thus did the

Pharisees.

SUGGESTIONS FOR FURTHER STUDY.

Y. How did it happen that the Pharisees had "officers" of the

law at their command? To what extent were they permitted to

exercise civil authority? What law did they administer?

What daily ceremony of the Feast of Tabernacles would sug-

gest the figure used by Jesus in verses 37 and 38 ?

By what experience is Jesus glorified? How is He glorified

by us? I Peter 4 : 12-14.

Upon what foundation does Christ rest the promise made in

verse 38?

How many among the Jews were supposed to know the law?

What was included by them in "the law" ?

The Pharisees had already judged Jesus without a hearing,

but the law requires a hearing before

judges. The Pharisees

are justifying both of the charges made against them by Jesus.

Verse 19.

How is life only in Christ taught in this lesson?

LESSON VIII.—November

21,

1896.

A LESSON IN FORGIVENESS; THE LIGHT OF THE

WORLD.

(Chapter 7:53 to chapter 8: i8.)

QUESTIONS.

I. WHERE did the people now go?

Where did Jesus go?

To what place did He come the next morning? Who as-

sembled there ? What did He do ?

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What unusual event occurred during His discourse?

What charge was made against this woman ?

What punisiunent did the say had been- pr4vided iri. stich.

cases? What inquiry did they make of Jesus?

What was the real object of this question ?

What did Jesus do?

As they pressed the question, what reply did He make?

to. How did He further arouse their curiosity?

it. What were the accusers led to do? What was the cause of

this action?

12.

Who were thus left together?

13.

When Jesus perceived, this, what did He ask ?

14.

What reply did the woman make?

15.

What assurance and instruction did Jesus then give to her?"

i6. What did Jesus declare Himself to be ?

17. What promise did He make to His followers?

i8. What charge did the Pharisees make against Him ?

19.

What reply did He make to them ?

20.

What reason did He give for His statement?

21.

What contrast did He draw in the matter of judging?

22.

What kind of judgment was He capable of giving? Why?

23.

With what law was His decision thus in harmony?

24.

Who did He say were the two witnesses required by the law?

NOTES.

I. THE Feast of Tabernacles is ended. For a week they have

lived in booths, "to commemorate the time when the Hebrews

dwelt in tents during their sojourn in the wilderness," but "the

last day, that great day of the feast," with its experiences, as

set forth in the last lesson, is gone, and "every man went unto his

own house;" but "Jesus went unto the Mount of Olives." They

had permanent dwellings to which they could return after their

brief and typical experience of camp life, but not so with Him.

Matt. 8 : 20. He seeks the solitude of the mountain as being

more in harmony with His feelings, and as offering the desired 'op-

portunity for communion with His Father. The shadow of the

cross is deepening, and the climax of His earthly career is nearing.

Feeling the need of that help rendered necessary by His human-

ity, He seeks it from the Father, just as we are hidden to do.

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THE story of the woman taken in sin "reveals in our Saviour's

character a wisdom so profound, a tenderness to sinners so deli-

cate, a hatred of sin so intense, an insight into human hearts so

searching, that it is impossible to suppose the mind of man could

have conceived, or the hand of man invented, this most pathetic

story."

" JEsus well knew for what purpose this case had been

brought to Him ; He read the secrets of their hearts, and knew

the character and life history of every man in His presence. He

seemed indifferent to the question of the Pharisees, and, while

they were talking and pressing about Him

;

He stooped and wrote

carelessly with His finger in the sand. Although doing this with-

out apparent design, Jesus was tracing on the ground, in legible

characters, the particular sins of which the woman's accusers were

guilty, beginning with the eldest and ending with the youngest. .

. . As their eyes fell upon the words written in the sand, fear

and surprise took possession of them. The people looking on

saw their countenances suddenly change, and pressed forward to

discover what they were regarding with such an expression of

astonishment and shame. Many of those who thus gathered

round also read the record of hidden sin inscribed against these

accusers of another. . . . There was not one of her accusers

but was more guilty than the conscience-stricken woman who

stood trembling with shame before Him."

" JEsus did not palliate sin nor lessen the sense of crime ; but

He came not to condemn ; He came to lead the sinner to eternal

life. . . . Instead of to condemn the guilty, His work was to

reach into the very depths of human wo and degradation, lift up

the debased and sinful, and bid the trembling penitent to sin no

more."

"IT is a terrible thing for a sinner to fall into the hands of his

fellow-sinners. Sin blinds them to their own faults, but sharpens

them to detect the faults of others. . . . Ah, how many there

are around us who had never come to what they are, had they not

been driven to it by the way in which the religious people around

them dealt with their first deviation from the paths of strict

integrity. . . . The world is full of sinners who are plunging

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into deeper sin, because they have been taught by their more reli-

gious fellows_ that there is no hope for such as they are. But they

mightbe-savedifther could

only' be Treed from the religious world

and left alone with Jesus. . . . 0 souls conscious of sin, do not

wait to

be brought

into His holy presence ! Haste thither of your

own free-will. It is the only place in all the universe where you

will be safe. Accusing voices are hushed there, and accusing

forms are banished. Wait ! He will condemn thy sin but not

thee."

6. " This was the beginning of a new life to this tempted, fallen

soul, a life of purity and peace, devoted to the service of God. In

raising this woman to a life of virtue, Jesus performed a greater

act than that of healing the most grievous bodily malady ; He

cured the sickness of the soul which is unto death everlasting.

This penitent woman became one of the firmest friends of Jesus."

SUGGESTIONS FOR FURTHER STUDY.

I. CHRIST wrote the law on stone, but the sins of these men on

the sand. What lesson do these facts teach ?

How is life only in Christ taught in this lesson ?

Who acts the part of an accuser even in the presence of the

Lord? Read Zechariah

Whose mouthpiece are those who do

the same ?

In connection with verse 12 study the following scriptures :

John i : 5; Matt. 5 : 14; John 17 : 18. Compare the light of the phys-

ical world with the light of the spiritual world. See Mal. 4 : 2.

How did Christ bear witness of Himself? How did the

Father bear witness of Him ?

LESSON IX.—November 28, 1896.

JESUS TEACHING THE PEOPLE.

(Chapter 8, verses 59-30.)

QUESTIONS.

I. WHAT query did Jesus' last statement raise in the minds of

the Pharisees ?

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How did Jesus expose their ignorance of God's character?

Where was Jesus speaking? Why was He not arrested?

What further instruction did He then give them ?

How did they interpret His teaching ?

What contrast did Jesus then draw. between the character of

the Pharisees and His own character?

Of what statement did He declare this to be the reason?

How did He further explain the reason for that same state-

ment?

What inquiry did this lead the Pharisees to make?

to. Where did He tell them to look for an answer?

it. What did He say of His future work among them?

12.

To whom did He refer as the source of all His instruction ?

13.

Did the Pharisees perceive the meaning of this statement?

14.

What event did Jesus declare would make it clear to them ?

In what more specific way did He refer to the source of His

teaching?

15.

Whose presence did He say that He had?

16.

What made this experience possible to Him?

17.

What result followed from His teaching at this time?

NOTES.

I. THE

fact that the Jews did not recognize the character of God

in Christ

Cor. 5: 19) showed that they did not know God.

Christ was the "outshining" of God's glory (Heb.

:3), the arm

reaching down from heaven (Isa. 53

: 1),

the means devised in

infinite wisdom and condescension to reveal God to men (Matt.

II : 27),

and yet the very people to whom had been intrusted the

oracles of God (Rom. 3

: 2),

foretelling all these things, rejected

Him (John t : ii).

2. THE

rejection of Christ by us here involves His rejection of

us in the heavenly courts (Luke 9

: 26),

whither He went. Refus-

ing to follow Him here (Matt. 16%

24),

we can not follow Him there

(Rev.

14: 4).

It is important to notice that Christ says "can not"

rather than " will not." So He said to Nicodemus " can not see "

and " can not enter." There is only one way (John

: 6 ;

Heb. To : 19,

20),

and one name (Acts

4 : 12);

and when these are

refused, God " can not," in harmony with His divine plan, and in

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view of man's freedom of choice, bring man into His presence.

" The goodness of God leadeth to repentance." But it is equally

true that by the mystery that attaches to our creation, man has it

in his power to frustrate this intention of God. The Holy Spirit

pleads with him, but he resists. He can resist. Were it not so,

he would be a mere machine. "Hearts can not be compelled;

they can only be drawn. Christ knocks at the door ; but we can,

if we choose, keep it bolted on the inside, and Christ will not

break the door down and force the way in." The choice which

we are making daily is fixing our choice for eternity. What choice

are we making? The personality of Christ is inseparable from His

teaching. He

was

what He taught. He not only spoke the truth,

but He was the truth ; He not only revealed the way, but was Him-

self the way. He not only instructed them about eternal life, but

He was "that eternal life." The Word was made flesh.

How constantly Christ presents the Father to the people, and

Himself as merely the mouthpiece and representative of the

Father. "The only witness He cared for was that which the

Father bore to Him. Chapter 5 : 32 ; 8 : 18. The name in which He

came was the Father's. Chapter 5 : 43. He professed that all the at-

traction wrought by Him upon men was due to His Father's agency.

Chapter 6 : 44. He was sent by the Father ; He lived by the

Father ; He could do nothing of Himself ; the life He had was

given ; so also was the authority with which He executed judgment.

Chapter 5 : 26,

27 ;

6 : 57. He spoke only as the Father taught

Him. Chapter 8 : 28. He could dispense with all human help,

because the Father never left Him alone. Chapter 8 : i6, 29. To

honor Him, to please Him, to work His works, to live in His love,

to perform His commandments, to show good works from Him, to

glorify His name, to divert the attention of men to Him—such was

the passion of His life." We are to follow His example (Matt.

16 :

; I

Peter

2:21),

but "service like this is a fruit which can only

be plucked from trees which have been planted and are tended by

the Spirit of God."

THREE

times in this gospel Christ speaks of Himself as one to

"be lifted up." The first was in His private talk with Nicodemus.

This is the second time He has spoken of it, but the first public

mention.

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SUGGES'T'IONS FOR FURTHER STUDY.

I. WITH

His hour" of verse zo compare "your hour" of Luke

22 : 53.

The people who thought that possibly He might kill Him-

self, probably little thought that they would kill Him. Acts 3 : 15.

What wrought this change in their attitude toward Him ?

What is the difference between being "in the world" and

being "of the world" ? Note carefully Christ's statements, I am

" from above," I am " not of this world."

Christ says, " I judge no

man"

(verse 15), and, " I have

many

things

to . . . judge

concerning you"

(verse 26, R. V.).

Make the difference between these statements clear.

The word rendered " lifted up," in chapters 3 : 14 ; 8: 28, and

12 :32, is rendered " exalted " in every other place in the New

Testament, with one exception only. What part did the crucifixion

have in the exaltation of Christ? Compare Phil. 2: 8, 9; James

4 : to, etc. The cross was the ladder to the throne.

In what way is life only in Christ taught in this lesson?

Christ

was

what He taught, and this gave power to His teach-

ing. What a lesson for all who would be teachers of the Word !

LESSON X.—December

5, 1896.

FREEDOM THROUGH CHRIST; DEEDS REVEAL THE

TRUE CHARACTER.

'Chapter 8, verses 31-5r.)

QUESTIONS.

I. WHAT

experience did Jesus declare to be the basis of true

discipleship?

What would His disciples understand? What would it do

for them?

From whom did they say that they were descended? Had

they ever been in slavery? What question did they ask?

How did Jesus show that He was speaking of the bondage

of sin?

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5. What contrast did He draw between .the experience of a

slave and that of a son?

§. Who. did I.I.e.say had

the.:

power to give. complete- freedom?

Did He know from whom they were descended? How did

He now show that He understood the thoughts of their hearts?

What did He say that He spoke? What did He therefore

urge them to do?

In what statement did they reveal their ignorance of His

real meaning?

How did Jesus make their own statement testify against

them?

tr. What intent on their part showed that they were not truly

Abraham's children?

12.

Whose works were they doing?

13.

Whose children did they now claim to be?

14.

What did Jesus say would follow as a consequence?

15.

With what question and answer did He further instruct

them?

i6. Who did He say was their father? What course did they

choose to follow?

17. What was the character of their father? What was natural

to him?

i8. What did Jesus declare to be the reason for their not

believing Him?

r9. .With what argument did He set forth the ground of faith in

Him?

20.

What did their rejection of His teaching show?

21.

What charge which the Jews had previously made did they

now reiterate?

22.

Did Jesus admit their charge? What counter-charge did

He bring against them?

23.

What aim in life had He repudiated?

24.

How did Jesus teach that one could be saved from death?

NOTES.

I. "THE 'word' of which Jesus here speaks is His whole revela.

tion, all He taught by word and action, by His own habitual con-

duct, and by His miracles. This it is which gives knowledge of

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the truth. That is to say, all the truth which men require for living

they have in Christ." To continue ("abide," R. V.) in His word

is to abide in Christ (chapter 15 : 5), in the faith (Col. i : 23), in hope

(Rom. 12 : 12), in love (Eph. 3 : 17). To those who do this the

promise is, Ye shall know the truth."

"WHEN the Lord Jesus reveals the truth of all that He has

done for usthat in Him we are accepted and triumphant; that

through Him we sit in heavenly places, with Satan beneath our

feet; that from Him we are equipped with power to tread on

serpents and scorpions, and all the power of the enemy—then the

whole aspect of our life alters; we see our position, and we take it;

we learn our power, and we use it; We realize that we are free, and

as such we begin to act. . . . Acting by faith in the truth

revealed to us, we discover that it is so."

JOHN THE BAPTIST, in his preaching, had taught them to the

contrary (Matt. 3 :9), yet the Jews were resting in their literal

descent from Abraham. Christ emphasizes the fact that "not

descent, but character, is the important thing." Rom. 9 : 8; Gal.

3 : 29.

"HERE [verse 34] is one of the profoundest sentences

'ever spoken by our Lord. Men had not been wont to count

themselves slaves. They were in the habit of thinking that they

could take up sin, or lay it down, at their will, that they were its

masters. Christ, however, has shown that it is not so, but that every

time we yield to sin we increase its hold over us and become more

deeply enthralled under its tyrannous power, so that we are com-

pelled to obey its behests, however cruel or malignant they may

be." "Every sinful indulgence strengthens the soul's aversion to

God. The man who manifests an infidel hardihood, or a stolid

indifference, to divine truth, is but reaping the harvest of that

which he has himself sown. In all the Bible there is not a more

fearful warning against trifling with evil than the words of the wise

man, that the sinner 'shall be holden with the cords of his sins.'

Prov. 5 : 22. Those who are "of the devil" (1 John 3 : 8) are

slaves (2 Peter 2 : 19); but the service of Christ is freedom. "Jesus

Christ came into the world to set men free, and to plant in their

souls the genuine principle of liberty, liberty actuated by love,

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. . liberty in which man may be free from all men, yet made

so gentle by love that he would willingly become the servant of

ail, in order to bring

them to the enjoyment of this same liberty.

This is freedom indeed. This is the freedom which Christ gave

to man."

How much is included in the promise, "Ye shall be free

in reality"? We are free from the imputation of Adam's sin, be-

cause He as the second Adam has borne it away; free from the

lash of a broken law, because He has paid the penalty, and met

its last demands. We are set free for service (Luke r : 74, 75), and

that the character of God as set forth in His law may be fulfilled in

us (Rom. 8 : 2-4) through Christ. Freedom from

the curse of

the

law (Gal. 3 :13) and the privilege of being "made the righteous-

ness of God in Him" (2 Cor. 5 :21), have been purchased for us.

"Oh, blessed announcement that God our Father has taken our

part against our sin, and, in the person of His Son, has come to

make us free, that we may be free indeed." "Christ is ready to

set us free from sin, but He does not force the will ; and if by per-

sistent transgression the will itself is wholly bent on evil, and we

do not

desire

to be set free, if we

will

not accept His grace, what

more can He do? We have destroyed ourselves by our deter-

mined rejection of His love."

THE

true children of Abraham "do the works of Abraham."

By natureinherited from Adam being children of wrath (Eph.

2 :3)

we need a new nature (2 Peter r : 4) in order that "we may work

the works of God." "As Adam never could have brought us

under the power of sin and death if he had not been our father,

communicating to us his own nature, so Christ never could save

us except by taking our nature upon Him, doing in that nature

all that we would need to do, had it been possible for us to

deliver ourselves, and then communicating the fruit of what He

effected as a nature within us to be the power of a new, an eternal

life. . . . So alone could He be the second Adam, the Father

of a new race."

JEsus "spoke the truth, but always in love. He denounced

hypocrisy, unbelief, and iniquity, but tears were in His voice as He

uttered His scathing rebukes.

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. . These words (verse 44

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were spoken with sorrowful pathos, as Jesus realized the terrible

condition into which these men had fallen." Speaking the truth

roused emnity against Himself, and so it will against His messen-

gers (Gal. 4 :16); but let every messenger be sure that he gives

no other cause for enmity than "speaking the truth in love."

8. CHRIST was without sin

in Himself,

although sin was laid

Him

(Isa. 53 : 6), being found without fault at His trial. John

: 38. No one could convince Him of sin (t John 3 : 4); for the law

which He fulfilled (Matt. 5 : 57) was in His heart (Ps. 4o : 8). He

is asking of many to-day, "Why do ye not believe Me?" Is there

any answer? See Matt. 22 : 12.

SUGGESTIONS FOR FURTHER STUDY.

HAD these Jews forgotten Egypt, Babylon, and the Roman

power? What was the cause of their subjection to other nations?

Note that the personality of the devil, and the fact that he

has inspired others with his nature, are clearly taught here. See

John 3 : so, etc.

How many of the human family had Satan involved with

himself in the guilt of being murderers? See 1 John 3 : 15; Titus

3 :3,

etc.

How did the Jews condemn themselves by their appeal to

their descent from Abraham?

How is life only in Christ taught in this lesson?

LESSON XI.—December

12,

1896.

JESUS AND ABRAHAM; JESUS AND THE BLIND MAN.

(Chapter 8:5z to chapter 9:12.)

QUESTIONS.

I. OF

what did the Jews regard the last statement of Jesus as

proof? •

2. By what course of reasoning did they pre ve His statement

to be unreasonable?

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How did they regard Him in comparison with Abraham and

the prophets?

On what ground did Jesus base His claim to greatness?

What did He say to them concerning His acquaintance with

Gad?

In what statement did He declare His preeminence over

Abraham?

How did the Jews show their failure to apprehend the real

meaning of Jesus?

In what unequivocal terms did Jesus then declare His divin-

ity? With what result?

How did Jesus save Himself from their attack?

ro. As He left the Jews, whom did Jesus meet?

Ir. What inquiry did the disciples make concerning this man?

22.

Did Jesus regard the man's misfortune as the result of

sin? What opportunity was afforded by this condition?

13.

What did Jesus say concerning His work?

14.

What did He declare Himself to be?

25.

What outward ceremony did Jesus then perform?

26.

What did He command the man to do? What was the re-

sult of obedience to His directions?

17. What inquiry was made by those who had known of his

former condition?

28. What did some of them say? What did others say? What

did he say?

19.

What question did they ask him?

20.

What account did he give of the miracle?

21.

For whom did they then inquire? What reply did the man

make?

NOTES.

I. JESUS

came to be the bearer of eternal life to the world (John

6 :51), hut the very assertion of the purpose of His mission be-

came to the darkened minds of the Jews evidence that He was

possessed of "a demon." The Jews said, "Now we

know

that

Thou hast a devil," but their knowledge was not based upon faith,

and so was not

fact,

but rather falsehood. They were being taught

by a liar (chapter 8 : 44), and were believing a lie

Thess.

2: Ix);

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but those who are taught of God "may know" through faith that

Christ's words are true (t John 5 : 13, R. V.). As His words are life

(Johti 6 : 63) and He is the word, those who keep His words find

Him in them, and so find life (Prov. 8 : 35). What the Jews

were thinking of as death was changed into sleep by the work of

Christ for man. r Cor. 15 : 22. Death comes later to those who

have not laid hold on "the life which is life indeed." I Tim. 6 : 19,

R. V.

"IF I glorify Myself, My glory is nothing; it is My Father

that glorifieth Me." Verse 54, R. V. Christ glorified not Him-

self (Heb. 5 : 5), but He desired glory that He might shed it back

again upon His Father," who gave it to Him.

IN verse 58 Jesus makes the plainest declaration of His divin-

ity and preexistence. He declares Himself to be the I AM, as He

did later in the presence of the high priest. Mark 14:61, 62. "He

appropriated the incommunicable name of Jehovah."

THE connection between the eighth and ninth chapters is

very close, and should not be broken. The Jews were rich and in-

creased with goods and had need of nothing, and so refused the

treasures offered to them in Christ. He was driven from them, and

so "passed by" them, but in doing so He found the blind beggar,

and gave him light.

IN His reply to the question of the disciple, Jesus " did not

mean to suggest that there is no such thing as suffering for indi-

vidual or hereditary sin. . . . It was our Lord's intention to

warn the disciples against a curious and uncharitable scrutiny of

any man's life to find the cause of his misfortunes. We have to do

rather with the future than with the past, rather with the question

how we can help the man out of his difficulties, than with the

question how he got himself into them. . . . No matter what

has caused the suffering, here it certainly is always with us, and

what we have to do with it is to find in it material and opportunity

for a work of God. . . . We can cause men to feel that God

is thinking of them, and has sent help through us to them. . . .

If men can be induced to believe in the love of their fellow-men,

they are well on the road to belief in the love of God." " It is

true that sin brings suffering; but there is some suffering which is

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not the evidence of special wrongdoing. . . . Suffering is per-

mitted for wise and good reasons, which we shall one day compre-

hend, and among them is this: that it may provide a platform on

which the grace and power of God may manifest themselves, each

new phase of evil leading to some new forthputting of the heart

of God. . . . If there is need for the works of God to be mani-

fested, we must be-at hand, and willing at all costs to manifest

them. . . . The unique work of healing blindness and enriching

beggary is confined to earth, and we must hasten to do all of

this allotted to us before the nightfall."

CHRIST, who was the Light of heaven, was sent

into the world

that He might be "the Light of the

world."

So dense was the

darkness in which men were living, and so glorious was the light

which He came to manifest, that it was necessary to veil the light,

lest men should he destroyed by it. So He clothed His divinity

with humanity. If this Light is received and followed as the "Light

of life," our path will grow brighter (Prov. 4 : i8) until we shall be

able to endure the vision of His perfect glory (John 17 : 24) in the

world of light. As He is the light of this world, so He will be of

the heavenly city. Rev. 2 I : 23.

"THE waters of Siloam by their very name ["Sent "] were a

perpetual reminder to the Jews of the water of life which God sent

to them in the desert land of their wanderings, and a parable of

the true water of life which He would send to them in the desert

land of this world's evil. How impressively, as he washed his

blindness away, must they have spoken to the blind man of the

healing mercy which had been sent to him by the stranger, with

the result that his spiritual vision was likewise restored!"

SUGGESTIONS FOR FURTHER STUDY.

I. IN this lesson we have the plainest statements yet made of

Christ's divinity ("My Father . . . is your God"), and His

preexistence (" Before Abraham

was i

am "), and also the strong-

est outbreak of unbelief yet noted. The greater the light re-

jected, the greater the darkness. See Matt. 6 : 23.

2. How did Abraham see Christ's day?

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What lesson is taught in the fact that Jesus used some out-

ward means in restoring sight to the blind ?

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What added force is given to this miracle by the statement

that the man "was blind from his birth " ?

Compare this miracle with the one recorded in 2 Kings

5:9-14. Note the similarities and the differences.

How is life only in Christ taught in this lesson?

The combination "verily, verily," occurs repeatedly in this

gospel, but not once in either of the others. "Verily " is our word

"amen." In Isaiah 65:16 God is called "the God of Amen"

(R. V., margin). Compare 2 'Cor. 1:2o. What is the lesson

taught?

LESSON XII.—December 19, 1896.

THE.11IRACLE DISCUSSED.

(Chapter 9, verses 13-25.)

QUESTIONS.

I. WHAT was done with the man who had received sight?

On what day was the miracle performed?

What inquiry did the Pharisees make ?

How did the man reply to them ?

What conclusion did some of the Pharisees draw?

How did others view the matter?

What was thus made manifest?

How did they continue their questioning of the man ?

What did he declare his belief to be?

to. What conclusion did the Jews adopt concerning his story?

tr. What question did they ask his parents?

12.

What did his parents admit that they knew?

13.

Of what did they deny any knowledge ?

14.

What did they recommend the Jews to do?

15.

Why did the parents take this course?

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i6. What caused this feeling on their part?

17.

What action was based upon this threat of the Jews?

18.

Who was now called again.?

19.

What did the Jews declare their belief to be ooncerning the

One who had wrought the miracle?

20.

Of what did the man admit his ignorance?

21.

What did he know ?

NOTES.

I. IT

may have been no special ill feeling which led the neigh

bors to bring to the Pharisees the man who had been healed of his

blindness, "hut as work had been done on the Sabbath, they

judge it best to refer the matter to these great authorities in mat-

ters of religion." The former inquiries are now repeated.

`Again, therefore, he was asked, and (now) by the Pharisees, how

he had recovered his sight." The reply of the man caused a divi-

sion among his judges, and it is worth while to observe carefully

the conclusions arrived at, and the basis of their reasoning. The

one party say, This Man is not of God, because He keepeth not

the Sabbath day. Their course of reasoning is virtually this:

We have certain regulations in regard to the observance of the

Sabbath, and this Man has gone contrary to them. The fact that

a remarkable miracle of mercy has been performed by this Man

does not weigh in our minds against the other fact that He does

not keep the Sabbath, in harmony with our well-established rules.

This is really saying that God Himself must act in harmony with

their traditions if He wishes them to acknowledge Him as God.

They are exalting themselves above God. But this is only the

logical result of putting man's ideas in place of God's ideas, and

demanding submission to a man-made creed. We see the same

thing being done over again to-day. Then the chief question was

whether the Sabbath should be kept as God intended that it should

be kept, and so be a blessing to men, or whether it should be a bur-

den grievous to be borne because weighted down with the added

exactions of men. Now the question is whether the same day which

God blessed, and thus made a blessing to men, shall be observed,

or whether a rival day, upon which God has never placed a blessing,

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shall be foisted into its place under ecclesiastical authority alone,

Christ Himself was condemned by the religious teachers of His day

as a Sabbath-breaker, and some of those who choose to follow

Him in the matter of Sabbath-keeping are being condemned in the

same way to-day. But, according to His own testimony, He kept

the commandments of God ( John 15 : to), and now through His

word He bears similar testimony (Rev. 14: 12) concerning those

who refuse to accept the traditions of men about the Sabbath.

THE

other party among the Pharisees yielded to the evidence,

and agreed with Nicodemus (John 3: 2) that He exhibited divine

credentials. It does not follow that they became believers on

'Christ, but in view of the nature of the miracle, they were not pre-

pared to accept the logic of their traditions, lest haply they should

be "found to fight even against God." They broke away from

ecclesiastical bondage far enough to say, " How can a man that

is a sinner do such miracles ? " This may be a step toward belief

on Him.

" JEsus had been among this people, so marked with bigotry

and prejudice, and He knew that in healing on the Sabbath day

He would be regarded as a transgressor of the law. He Was aware

that the Pharisees would seize upon such acts with great indigna-

tion, and thereby seek to influence the people against Him. He

knew that they would use these works of mercy as strong argu-

ments to affect the minds of the masses, who had all their lives

been bound by the Jewish restrictions and exactions. Neverthe-

less, He was not prevented by this knowledge from breaking down

the senseless wall of superstition that barricaded the Sabbath, and

teaching men that charity and benevolence are lawful on all days."

"IN all His lessons, Jesus presented to men the worthlessness

•

of merely ceremonial obedience. He sought to impress them

with the spirituality of the law, unveiling its vital principles, and

making plain its eternal obligation. The righteousness of the law

was presented to the world in the character of Christ, and the holy,

benevolent, and paternal attributes of God were revealed in the

;Saviour's dealings with mankind."

THE

prophecy stated that Christ would be "numbered with

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the transgressors" (Isa. 53 : 12), and so He was, during His ministry

(John 9:24),.and at His crucifixion (Mark 15 :

27,

28).

6. THE Jews were not seeking for evidence that Jesus was the

Christ, for they had not only decided against Him themselves al-

ready, but had threatened with excommunication any who might

believe on Him. And this being put out of the synagogue was a

"punishment invplving the direst consequences socially and relig-

iously. It was, in fact, the lesser excommunication, which lasted

thirty days, but might be lengthened for continued impenitence,

or curtailed by contrition. It shut a person utterly from the syna-

gogue; for even if he entered it, he was reckoned as not present.

No mourning for the dead, and no right of circumcision, could take

place in his house, and no one but his wife or child could come

within four cubits of him."

SUGGESTIONS FOR FURTHER STUDY.

I. JEsus made the clay and anointed his eyes; the man went

and washed. What lesson is taught in these facts ?

Every effort to hinder Christ's work only resulted in advanc-

ing it.

Cor. 13:8. The semi-official and critical examination

into this miracle only established its reality beyond a doubt. How

is the same principle illustrated in God's work to-day?

God treated Christ as a sinner. Why? Men treated Christ

as a sinner? Why? What was the difference in their treatment

of Him ?

Some now accept the view of the Pharisees that Jesus broke

the Sabbath. Are they prepared to accept the conclusion that He

was "not of God " ?

Were not the Pharisees right in their logic ? If a man wilfully

breaks the Sabbath, can he be "of God"? What is the present

application of this principle?

Are miracles ever wrought through the instrumentality of

"a man that is a sinner " ? Will the question be of any special

interest to this generation ?

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LESSON XIII.—December 26, 1896.

SIGHT TO THOSE WHO

ARE BLIND; BLINDNESS TO

THOSE WHO SEE.

(Chapter 9, verses 26-45.)

QUESTIONS.

I. WHAT

further inquiries did the Jews make of the man born

blind ?

What reference did he make to their former discussion of

the matter ?

What inquiry did he make of them ?

What did they declare concerning him? What did they

claim for themselves?

What did the man regard as a remarkable circumstance ?

What admitted truth did he state concerning a man's rela-

tion to God?

Was the miracle which had been performed upon him an

ordinary one ?

What conclusion did he arrive at ?

In what way did they meet his convincing argument?

What did they do to him ?

11.

Who heard that they had cast him out? What did He ask

him ?

12.

What response did the man make to this question ?

13.

How did Jesus then declare Himself to him ?

14.

How did the man receive this declaration ?

15.

How did Jesus say that His coming into the world would

affect the blind? How would it affect those who had sight?

16.

Who were listening to this teaching ?

17.

What did it lead them to ask?

18.

How did Jesus reply to their inquiry ?

NOTES.

I. IT is perfectly evident even to the man whose case is being

investigated that the Pharisees are not repeating their inquiries in

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order to obtain more complete information. They are simply

quibbling. Their continued nagging stirs up the man to ask them

the question which above all others would exasperate them: "Are

ye, too, wishing to become His disciples? But they reviled him,

and said, Thou art a disciple of that One, but we are Moses' dis-

ciples." (Rotherham.) A disciple of that One, as if putting Him

far from them in disdain. A disciple is a learner, and uninten-

tionally the Pharisees were speaking in praise of the Man whom

they despised. They prided themselves upon being followers of

Moses, but their treatment of Jesus proved their claim a false one•

Chapter 5 : 46. They were right in thinking that God spake to

Moses (Ex. 33 : I), but it was

God

in His Son who spoke, and

not

Moses.

Although Moses was dead, yet God still lived, and

had they really known Him, they would have recognized that He

was speaking to them

"in

His Son." Heb. i : 2, R. V.

How these Jews contradict themselves! A little while ago

they rejected Jesus because they felt too well acquainted with Him

(chapter 6 : 41,'42), but now they reject Him because they "know

not from whence He is." The logic of the beggar was better than

that of the Pharisees. He is not a theologian by profession, but

light seems to have come into his mind as well as into his eyes.

His experience illustrates a truth already taught to the Jews.

Chapter 7 : 17. "He does not know much, but he knows this

[How is it that

they

do not know it ?] that such a miracle is an

answer to prayer, and that the prayer of the wicked is not

answered."

THE case is no ordinary one. The miracle is a "notable"

one, and induces an irresistible conviction that the doer is "of

God." But this the Pharisees have decided beforehand not to

admit, and so no weight,of evidence can compel them to change

their view. Their very decision has shut out the light which

would enable them to reach a right conclusion. It is the light

from the sun shining into the eye which enables us to see the sun

itself, and if one deliberately closes his eyes, it is no wonder if he

does not see the sun. But there is still one course open to the

Pharisees, and, like a dishonest lawyer when the evidence is all

against him, they can abuse the witness, and this they proceed to

SABBATH SCHOOL CONTRIBUTIONS THIS QUARTER

THE GOSPEL BY JOHN.



do. They now admit what they had been inclined to deny, that

he had been born blind, by taunting him with it as a proof that he

was evidently a child of sin; and, with a self-sufficiency which they

seem to regard as enough to settle the whole question, they scorn-

fully inquire, "Dost thou teach us ?"

THERE are men in such repute as leaders of opinion, and so

accustomed to teach rather than to learn, and to receive homage

rather than to give it, that scarcely any greater humiliation could

be required of them than to publicly profess themselves followers

of Christ." It was the application of this principle which prevented

the Pharisees from receiving instruction from the beggar. They

did not have power over his mind, and so could not cast the truth

out of it, as they gladly would have done if possible, but they did

have power over his connection with the outward forms of wor-

ship, "and they cast him out."

"Bur Jesus heard of his punishment, and sought him out, and

declared to him more fully who He Himself was. He thus gave

to the man assurance of a friendship outweighing in value what ne

had lost. He made him feel that, though cut off from the fellow-

ship of the visible church, he was made a member of the true com-

monwealth of men—numbered among those who are united in

friendship, and in work, and in destiny, to Him who heads the

real work of God, and promotes the abiding interests of men.

And such is ever the reward of those who make sacrifices for

Christ, who lose employment or friends by too boldly confessing

their indebtedness to Him. They will themselves tell you that

Christ makes up to them for their losses by imparting clearer

knowledge of Himself, by making them conscious that they are

remembered by Him, and by giving them a conscience void of

offense, and a spirit superior to worldly misfortunes."

"THE blind man now saw, because he knew he was blind, and

trusted that Christ could give him sight; the Pharisees were stone-

blind to the world Christ opened to them and carried in His per-

son, because they thought that already they had all the knowledge

they required. And wherever Christ comes, men thus form them-

selves around Him in two groups, blind and seeing. Tor judg-

ment,'—for testing and dividing men,—He is come. Nothing

FOR MISSION WORK IN INDIA.



THE GOSPEL BY JOHN.

goes more searchingly into a man's character than Christ's offer

to be to him the Light of life, to be his Leader to a perfect life.

This offer discloses what the man is content with, and what he

really sighs for."

SUGGESTIONS FOR FURTHER STUDY.

I. WHAT kind of sinners does God refuse to hear? To what

kind does He lend a listening ear? Compare Ps. 66: 18; Dan-

9:3,

What connection did the Jews make in their teaching between

poverty, or physical blemish and suffering, and sin?

What is taught in the statement that Jesus found him?

What is the measure of responsibility in God's sight?

LIFE OF 'CHRIST

By Cunningham Geikie, D. D.

This valuable book treats upon Palestine, the Jewish world, the Rabbis and

their ideas respecting the Messiah, and social influences at the time of Christ; His

birth, early boyhood, early years, His life under the law, His temptation and

re-

turn

from the wilderness, etc., etc.; while His journeys, His labors, His death, and,

finally, His glorious resurrection and ascension, are all faithfully conveyed to the

mind by means of beautiful and forcible English. It is an excellent book to study

in connection with our present lessons. 8,2 pages, besides a copious index.

Bound in dark cloth. Price, so cents.

CHRIST OUR SAVIOUR

By Mrs. E. G. White

A life of our Saviour for the young. Profusely illustrated. 16o pages.

Bound as follows:

Presentation Edition, vellum cloth, gilt top



$1 25

English Cloth, embellished aluminum cover



Cloth Back, board cover



Heavy Tag Board



We also

have the board and cloth styles in German, Danish and Swedish,

at same prices.

SABBATH SCHOOL MAPS

A good map is always an important part of the helps needed by a Sab-

bath school. The following are especially instructive in connection with our

present lessons:

No. 8. New Testament Map of Palestine, 4.1x58 inches . .

$3 00

No. o. New Testament Map of Palestine, 28x45 incises . . .

1 50

Bird's-eye View of the Holy Land, paper



1ABBATH SCHOOL RECORD BOOKS

Teachers' S.

Class Records



$0 10

Secretary's Record C, for school of 15o



1 00

Secretary's Record D, for school of 75



Secretary's Record F, limp covers, for school of 25 one year



PACIFIC PRESS PUBLISHING CO,

Kansas City, Mo.



Oakland, Cal.



N. Y.



City

BIBLES AND BOOKS OF REFERENCE,

REVISED BIBLES.—Cheap

Editions.

As many Bible students use a Revised Bible for reference

merely, and therefore do not care for an expensive binding, we

wish to refer you to the following list of Revised Bibles, Oxford

edition:—

No. 4o. Pearl type, size 5/x4

in., cloth boards, red

edges



$o 4

No. 5o. Ruby type, size 7x5 in., cloth boards, red edges i 15

No.

57.

Persian morocco, limp, red under gold edges,

maps



No. 6o. Minion type, size 8/x6 in., cloth boards, red

edges



r 50

No. 67. Persian morocco, limp, red under gold edges, 6

maps



3 5

REVISED NEW TESTAI1ENTS.

We carry a very nice Revised New Testament—Harper's

Edition—bound in dark cloth, back title in gold, well printed

on good paper and in large, clear type, which originally sold

at 5oc, but which we will send postpaid for 25c net.

STRONG'S CONCORDANCE.

book at once simple and deeply profound; a book that

a child may understand, so easily grasped are its funda-

mental rules and ideas, and which the ripest scholar may

ponder, so extensive are its researches. Prices $6.00, $8.00

and $io.00. Send for a descriptive catalog.

WALKER'S CONCORDANCE.

A Text Finder, and a good one. The word you want is

printed in bold type 'and is easily found. Fifty thousand

more references than Cruden. Cloth, $2.00.

BIBLE DICTIONARIES.

Smith's Comprehensive—sheep



cloth



American Tract Society edition



Smith's Condensed



Interlinear New Testament. This is especially good of

the Book of John, which we are now studying



Syriac New Testament



Rotherham's New Testament



Pacific Press Pub. Co.

OAKLAND,

,8 W. Fifth St., Kansas City, Mo.



43 Bond St., N. Y. City.